Podcasts about sephardic

Whereas Ashkenazic custom requires standing during Kaddish, the accepted practice among Sepharadim is to remain seated during Kaddish, unless one was standing when Kaddish began, in which case he must remain standing (until he completes his "Yeheh Shemeh Rabba" response). Hacham Ovadia Yosef ruled that if a Sepharadi wishes to follow the stringent practice of the Ashkenazim and stand for Kaddish, he should not do so, as this appears arrogant. Since the accepted Sephardic custom is to remain seated, and even the greatest Rabbis sit during Kaddish, making a point of standing gives the appearance of thinking that one is better than everyone else, and this is therefore inappropriate. Hacham Ovadia notes the ruling of the Kol Eliyahu that one who decides to stand during the Torah reading – when the commonly accepted custom is to sit – should be reprimanded for this display of arrogance. By the same token, it is inappropriate to break the accepted Sephardic practice by standing for Kaddish. The Sedeh Hemed (Rav Haim Hizkiya Medini, Hebron, 1834-1904) writes that his practice was to stand for Kaddish. The reason may have been that as a Rabbinic leader, he felt this was an appropriate stringency to accept. Regardless, as a general rule, this is discouraged. Summary: Sephardic practice is to remain seated during Kaddish, and it is improper for a Sepharadi to make a point of standing.

Sephardic custom allows one to remain seated during Kaddish, but if one was standing at the time when Kaddish began, then he must remain standing. If an elderly person, or Torah scholar, passed by a person as he was sitting during Kaddish, and he rose in that individual's honor, then he must remain standing (until he completes his response of "Da'amiran Be'alma"). Although he was sitting when Kaddish began, nevertheless, once he stood, he is not then permitted to sit down, just as if he had been standing when Kaddish began. The exception to this rule is where the person did not fully stand up to honor the Torah scholar, but momentarily lifted his body off his seat. A person who is himself a Torah scholar is not required to stand fully when another Torah scholar passes by, and may merely gesture by lifting himself very briefly from his seat. If this happened during Kaddish, then the Torah scholar does not need to stand for the rest of Kaddish.

Sephardic practice allows one to remain seated during Kaddish, but if one had been standing when Kaddish begins, then he must remain standing. If somebody sees his fellow about to sit down during Kaddish, then he should remind him of the Halachic requirement to remain standing. Sometimes a person enters the synagogue in the middle of the prayer service, and, seeing that people are sitting, he goes to sit down in his seat, not realizing that the Hazzan is reciting Kaddish. One who sees his fellow about to make this mistake should remind him that he must stand. However, Hacham Ovadia Yosef writes that if one fears that this might embarrass his fellow, then he should not say anything. There is a minority view among the Poskim – that of the Pekudat Elazar – that one is required to remain standing during Kaddish only if the entire synagogue is standing. According to this view, if one enters the synagogue in the middle of the Kaddish, and the congregation is sitting, then he is allowed to sit. Although Halacha does not follow this opinion, it may be relied upon to avoid the risk of making one's fellow uncomfortable by pointing out his mistake. Therefore, if one has reason to fear that the person who is mistakenly sitting might feel slightly embarrassed, it is better to remain silent and not say anything. Summary: If a person who had been standing before Kaddish begins sitting down after Kaddish began, his fellow should point out to him that Halacha requires him to remain standing, unless this would make him uncomfortable, in which case it is preferable to remain silent.

Ashkenazic custom requires standing during Kaddish, whereas Sephardic practice allows sitting during Kaddish (unless one had been standing before Kaddish began). Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that if a Sepharadi is praying in an Ashkenazic Minyan, he must abide by the Ashkenazic custom and stand during Kaddish. If he remains seated, Hacham Bension writes, this would violate the prohibition of "Lo Titgodedu," which forbids following divergent religious practices in the same place. Hacham Bension makes an exception in a case where there are others in the Minyan sitting during Kaddish, such as elderly congregants who have difficulty standing and are thus permitted to sit during Kaddish even according to Ashkenazic practice. Since there are already some people sitting, a Sepharadi is permitted to sit, as well. Hacham Ovadia Yosef disagreed. He argued that the law of "Lo Titgodedu" does not apply when the divergent practices involve a Minhag (custom), as opposed to a strict Halachic obligation. It is thus not relevant to the issue of sitting or standing during Kaddish, and so a Sepharadi is allowed to sit during Kaddish in an Ashkenazic Minyan. Nevertheless, Hacham Ovadia added, if the Sepharadi has reason to suspect that sitting would cause tension and controversy – which we must always try to avoid – then he should certainly stand in the interest of maintaining peaceful relations among Jews. Summary: A Sepharadi praying in an Ashkenazic Minyan is allowed to sit during Kaddish, despite the fact that Ashkenazic custom requires standing. If, however, he suspects that sitting would cause tension and strife, then he should follow the local custom and stand.

Our practice follows the custom of the Arizal to remain sitting during Kaddish. Although Ashkenazim make a point of standing for Kaddish, Sephardic practice is to remain seated. The exception to this rule is the Kaddish recited before Barechu at the beginning of Arbit on Friday night, when many have the custom to stand. The Arizal taught that one should stand during this recitation of Barechu, as part of the extra Shabbat soul descends upon a person at this point. Therefore, since in any event one stands for Barechu, many have the custom to stand already during the Kaddish that precedes Barechu. As a general rule, however, Sephardic custom allows one to remain sitting for Kaddish. This applies only if a person was sitting before Kaddish began. If one was already standing when Kaddish starts, then he must remain standing. This was the practice of the Arizal. According to some Poskim, if one was standing when Kaddish began, then he must remain standing throughout the entire recitation of Kaddish. Others maintain that one must remain standing only until the Hazzan reaches "Da'amiran Be'alma Ve'imru Amen." Our custom follows a third opinion, that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that one may sit after he completes his "Yeheh Shemeh Rabba" response, which, according to our community's practice, ends with the words "Da'amiran Be'alma." Once a person completes his response, he may sit, even though the Hazzan has not yet reached "Da'amiran Be'alma." Some have the misconception that it is improper to sit before the Hazzan reaches "Da'amiran Be'alma," but in truth, one may sit once he reaches that point. On Friday night, the congregation stands during the recitation of Vayechulu and the Hazzan's recitation of "Me'en Sheba," which is then followed by Kaddish. In some synagogues, people rush to sit down after the Hazzan concludes "Me'en Sheba" (with the recitation of "Baruch Ata Hashem Mekadesh Ha'Shabbat"), before he begins Kaddish, so they would not have to remain standing during Kaddish. Some Hazzanim even pause before Kaddish to give the congregants the opportunity to sit before Kaddish. Hacham Ovadia Yosef writes that this is improper, as specifically rushing to sit down before Kaddish begins shows disrespect to Kaddish. He brings as an example a ruling of the Ma'amar Mordechai (Rav Mordechai Karmi, 1749-1825) regarding the situation of somebody standing next to a person who is about to begin the Amida. Halacha requires one to stand if the individual next to him is reciting the Amida, unless he was sitting before his neighbor began the Amida, in which case he may remain seated. The Ma'amar Mordechai writes that one who is standing and sees that the person next to him will soon begin the Amida should not rush to sit down so he would not need to remain standing. By the same token, Hacham Ovadia writes, it is inappropriate to specifically rush to sit down before Kaddish in order to avoid having to stand during Kaddish. During Arbit, one may remain seated during the recitation of the Kaddish that precedes the Amida. Since one is already seated during Hashkibenu, he may remain seated for Kaddish, and then stand for the Amida prayer. On days when Tahanunim are not recited after the Hazzan's repetition of the Amida, and only the brief "Yehi Shem" recitation precedes Kaddish, it is proper to remain standing for Kaddish. Some people mistakenly think that they may sit down for Kaddish – even though they had been standing before Kaddish began – if the Hazzan sings the Kaddish and thus prolongs its recitation. This is incorrect; one must remain standing even if the Hazzan sings the Kaddish. However, the Poskim write that if the Hazzan knows that people are standing, he should ensure not to prolong the recitation of Kaddish, in order not to overburden the congregation by making them remain standing for several minutes. This Halacha alerts us to the care that must be taken to avoid "Tirha De'sibura" – causing the congregation even minor inconvenience. If Hazzanim are discouraged from prolonging the Kaddish recitation by several minutes when people are standing, then this shows us the sensitivity that Halacha requires toward the congregation. In fact, a well-known Hazzan told me that when he led the service on the High Holidays in Hacham Ovadia Yosef's synagogue, and he wanted to sing a special melody for Birkat Kohanim that was traditionally sung in Jerusalem communities, Hacham Ovadia instructed him not to. He explained that it would be inconsiderate to overburden the congregation who are standing during Birkat Kohanim – especially on Yom Kippur, when the people are fasting – by prolonging this part of the service. Unfortunately, it has become common to sing a great deal at Huppa ceremonies, which causes a great deal of inconvenience to the guests, and this practice should be discouraged. Summary: Sephardic custom is to remain seated during Kaddish. If one was standing before Kaddish began, then he must remain standing until he completes his "Yeheh Shemeh Rabba" response, through "Da'amiran Be'alma," at which point he may sit, even if the Hazzan has not yet reached "Da'amiran Be'alma." A Hazzan who knows that people are standing for Kaddish should not prolong the Kaddish recitation. It is improper to rush to sit down before Kaddish to avoid having to remain standing.

Ben and Zach are joined by Emanuel Ovadia, creator and editor of Gazoz De Frambuaz, a Ladino-centering zine based in Miami Florida. Gazoz De Frambuaz (Raspberry Soda) serves as a metaphor for the cultural exchange that's served as a a wellspring for Sephardic culture across the region that Sephardic Jews made their home after the Spanish Inquisition: Southwest Asia and North Africa. Our conversation grounds us in the history of the Ladino language, before exploring contemporary Sephardi cultural institutions to situate the contribution of Gazoz De Frambuaz to modern Sephardi culture.Follow Gazoz De Frambuaz on Instagram to stay up to date on all their work!Print your own copies!Subscribe to our shared YouTube channelFollow us on InstagramBig thank you to Aly Halpert for continuing to allow us to use her music!

The Bet Yosef cites the famous kabbalist Rav Yosef Gikatilla (Spain, 13th century) as establishing that in the "Yeheh Shemeh Rabba" response to Kaddish, one must not make any interruption between the word "Almaya" and the next word, "Yitbarach." Although it appears that the word "Yitbarach" begins the next sentence, Rav Gikatilla taught that the word "Yitbarach" immediately follows "U'l'olmeh Almaya." Accordingly, the Shulhan Aruch ruled that when responding "Yeheh Shemeh Rabba," one must not stop at the word "Almaya," and should instead continue to "Yitbarach." On this basis, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, ruled that one must ensure not to pause at all between the words "Almaya" and "Yitbarach," even momentarily. However, the Siddur of the Rashash (Rav Shalom Sharabi, Yemen, 1720-1777) instructs that one should specifically make a pause between these words. The Od Yosef Hai writes that common custom does not follow this view, and instead follows the teaching of Rav Yosef Gikatilla. It appears from the Ben Ish Hai that if one asks for guidance, he should be told to make a pause, but those who have the custom not to pause should continue observing this practice. Elsewhere, the Ben Ish Hai writes that no pause should be made between these words, and this is also the implication of the Shulhan Aruch's ruling. Moreover, this is the universal practice among Sephardim, which should be observed. Summary: The prevalent custom among Sephardic communities when responding to Kaddish is to recite "Le'alam U'l'olmeh Almaya Yitbarach..." without any pause between "Almaya" and "Yitbarach."

Welcome back to the Magician On Duty Journey Series! On this edition we welcome MoM (@mommusic) Magician On Duty proudly unveils the latest episode of its Journey Series, featuring none other than MoM — one of Spain's most celebrated and internationally revered electronic music storytellers. Recorded in the heart of the jungle at Libélula Sian Ka'an, Tulum, this new Journey captures MoM in his natural habitat: surrounded by raw nature, deep rhythms, and an audience ready to dance, connect, and play. The result is a hypnotic, soul-moving session that perfectly reflects the spirit of Magician On Duty — music as a bridge between cultures, people, and states of consciousness. With over two decades behind the decks, MoM's sonic universe is rooted in Acid House and Funky Disco, yet constantly evolving. His sound is elegant and deep, driven by curiosity, impeccable taste, and an unmistakable sense of narrative. Ethnic and organic elements play a central role in both his DJ and live sets, pulling listeners into a journey that is immersive, emotional, and anything but indifferent. Beyond the club and festival circuit, MoM's passion for merging music, technology, and culture led him to create Mosáfires, a live project fusing electronic music with Sephardic traditions through a three-musician ensemble — further cementing his reputation as an artist who transcends genres and formats. His global footprint speaks for itself. From Burning Man, Mayan Warrior, Robot Heart, Scorpios, Gardens of Babylon, and Day Zero, to iconic venues and gatherings across Miami, New York, Los Angeles, Berlin, London, Paris, Istanbul, Moscow, Bali, Dubai, Tulum, Ibiza, Mexico City , and countless cultural hotspots throughout Europe, the Americas, and beyond — MoM continues to leave his mark wherever sound and soul meet. With releases on revered labels such as Crosstown Rebels, Still Vor Talent, Bar25, Underyourskin, Rebellion, DeNature, and more, MoM stands today as one of the most outstanding Spanish electronic artists on the international stage. This Magician On Duty Journey Series episode, recorded at Libélula Sian Ka'an (Tulum), is an invitation to step into MoM's world — a flowing, intentional ride through rhythm, culture, and vibration. Turn it up. Let go. And take the journey. ✨ Follow MoM here: https://soundcloud.com/mommusic https://www.instagram.com/mom_musica https://www.beatport.com/artist/mom/115510 https://mommusic4.bandcamp.com https://open.spotify.com/artist/466M9LKilntLUfH2NoDNVR

Our practice is to answer "Amen" five times to the Hasi Kaddish: after "Shemeh Rabba," after "Ve'yasmah Purkaneh Vi'ykareb Meshiheh," after "U'bi'zman Karib Ve'imru Amen," after "De'Kudsha Berich Hu," and after "Da'amiran Be'alma Ve'imru Amen." These responses follow the teaching of the Arizal, and of Maran (author of the Shulhan Aruch) in Maggid Mesharim – the record of the lessons he was taught by the angel who came to learn Torah with him. When we answer "Amen," we are expressing our wish that the words in the Kaddish should be fulfilled, namely, that Hashem's Name should be glorified throughout the world. Interestingly, the Shulhan Aruch makes no mention of the first two "Amen" responses, after "Shemeh Rabba" and "Vi'ykareb Meshiheh." The Rambam mentions the first, but not the second. Both the Rambam and the Shulhan Aruch state that "Amen" should be recited after the word "Yitbarach." Regardless, the widespread practice follows the Arizal's teaching, to say "Amen" at the five points listed earlier. The custom among many Ashkenazic communities is to omit entirely from Kaddish the phrase "Ve'yasmah Purkaneh Vi'ykareb Meshiheh." Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that if a Sepharadi is reciting Kaddish in an Ashkenazic congregation, he should recite the Sephardic version of Kaddish, unless this might create discord and make people upset. If he is concerned that the people might be displeased by his recitation of the Sephardic text of Kaddish, then in the interest of maintaining peace he should recite the Ashkenazic version of Kaddish. If he recites Kaddish together with Ashkenazic members of the congregation, then he should recite the Ashkenazic version of Kaddish, as he would otherwise cause confusion, given that the congregation is not accustomed to hearing "Ve'yasmah Purkaneh Vi'ykareb Meshiheh." If, however, it can be assumed that the congregation is familiar with the Sephardic text of Kaddish, then the Sepharadi should recite the Sephardic text. This is, indeed, the prevalent practice today in Israel, where most communities are familiar with both versions of Kaddish.

The Church was determined to wipe out any vestige of Judaism from Spain, any custom, any law, any practice, and thousands of Jews would pay the price. Spain was not just one country, however; it spread to the Americas and the Indies, and the stories of individual heroism, ingenuity, and courage are breathtaking.   Timestamps: 0:00:01 Crypto-Judaism vs. Crusades — constant oversight in Spain   0:00:27 Podcast intro 0:01:16 Series context — part 3 importance   0:02:58 Post-1492 groups — emigrants, later emigrants, those who stayed   0:03:36 Sephardic diaspora — destinations & trades (Ottoman lands, North Africa, textiles, medicine)   0:04:41 Jewish diplomacy under Ottomans — translators/negotiators, ties to Spain   0:07:14 Crypto-Judaism basics — loss of rabbis, books, reliance on oral tradition & Old Testament   0:09:42 Decline of living memory — mid-1500s generational loss   0:11:40 Core beliefs retained — monotheism, Moses, Torah; examples from Inquisition confessions   0:14:02 Observance statistics from trials — fasting, kashrut, Shabbat, Yom Kippur prevalence   0:15:59 Passing faith to next generation — secrecy, double lives, limited transmission   0:17:32 Inquisition edicts as inadvertent guides to practice   0:19:26 End-of-life rituals — refusal of crucifix, tahara, burial customs   0:23:41 Shabbat practices — hidden candles, inward sweeping, blessings   0:26:31 Church attendance — outward conformity, internal belief strategies   0:27:25 New World/Inquisition — arrival in Americas; Inquisition established in Mexico, Peru, Brazil   0:31:00 Dutch Brazil exception — temporary open practice under Dutch rule, later expulsion 1654   0:32:40 Louis de Carvajal & notable trials — arrests, preserved writings used as evidence   0:36:22 Secret communication/code — phrases, walks, covert declarations of faith   0:39:04 Dangers of disclosure — denunciations even by family; psychological terror of arrest   0:42:40 Arrest/interrogation process — isolation, written records, potential torture   0:45:00 Auto-da-fé description — public spectacle, sanbenito, punishments, executions   0:50:47 Survival customs preserved in remote towns (e.g., burial, food practices)   0:51:07 Reasons many stayed — travel restrictions, family/assets, hope things improve   0:55:46 Reintegration abroad — relearning Judaism, halachic complications (bris, remarriage)   0:59:12 Broader Jewish response — limited help; notable rescuers and martyrs   1:02:19 Scale of persecution — arrests (100k–150k), deaths (~4–10k estimated)   1:05:34 Long-term effects — endogamy, oral legacy, Kabbalah/messianic currents   1:06:46 Closing & next steps — possible future series; contact/website/tours info   Action items (end): confirm availability for next series; monitor listener feedback; update website/tours.

Normally, a person who hears Kaddish or Nakdishach may respond even if he hears from a distance, and is not present with the Minyan. There are, however, exceptions to this rule. The Shulhan Aruch writes that a person standing outside a synagogue may respond to Kaddish or Nakdishach, but then adds that according to some opinions, this is not allowed if there is "Tinuf" (filth, such as a trash can), or a non-Jew, in between him and the congregation. At first glance, it appears that the Shulhan Aruch here cites two different opinions, and according to the first opinion, one may respond even if there is "Tinuf" or a non-Jew in between him and the Minyan. If so, then we follow the general rule that the Shulhan Aruch accepts the first opinion when he brings two different views, and thus one may may respond regardless of what is between him and the congregation. Hacham Ovadia Yosef, however, understands the Shulhan Aruch as clarifying his initial statement, and not as citing a dissenting view. Therefore, one may not, in fact, respond to Kaddish or Nakdishach if there is either "Tinuf" or a gentile in between him and the Minyan. The word used by the Shulhan Aruch in this context is "Akum," an acrostic that refers either to an idol – "Avodat Kochabim U'mazalot" – or to an idolater – "Obed Kochabim U'mazalot." The Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) understood that the acrostic "Akum" in this context refers to an idol, and not to a gentile. According to this reading, a non-Jew does not interrupt between a Minyan and a person listening from a distance, and he may respond. However, Hacham Ovadia notes that in earlier editions of the Shulhan Aruch, the word used in this passage was not "Akum," but rather "Goy." It is clear that the word was changed as a result of censorship, as Jewish communities needed to avoid giving the impression of looking disdainfully upon their non-Jewish neighbors, and so texts that might be misunderstood as such were occasionally emended. Hence, the Magen Abraham's reading is incorrect, and even the presence of a non-Jew in between a person and the Minyan creates an interruption, preventing him from responding. Since the Shulhan Aruch used the word "Goy" – "gentile" – and not "Obed Kochabim" – "idolater," this Halacha applies to all gentiles, even to those who do not worship idols. The Rambam famously ruled that Muslims are not considered idol-worshippers, since they believe in a single Deity who created the world. For the purposes of this Halacha, however, the non-Jew's religious beliefs are irrelevant, and his presence is considered an obstruction regarding the ability to respond to Kaddish and Nakdishach. The Magen Abraham and Mishna Berura asserted that the Rama (Rav Moshe Isserles, Cracow, 1530-1572) disputed this entire Halacha, and maintained that the presence of filth or of a gentile does not affect the ability to respond to Kaddish or Nakdishach. Nevertheless, Sephardic practice follows the Shulhan Aruch's ruling. It must be noted that this entire discussion refers to the case of a person who is not inside together with the Minyan, and there is a gentile in between him and the Minyan. In such a case, the presence of the Shechina needs to extend from the Minyan to the person standing at a distance, and this extension can be obstructed. A gentile's presence inside the Minyan, however, has no effect whatsoever. If, for example, a political figure is visiting the synagogue, or a congregant has a non-Jewish aide helping him in the synagogue, it is certainly permissible for everyone to respond to all the prayers, even if the non-Jew stands in between a person and the Hazzan. Although there is an opinion among the Poskim that is stringent in this regard, the consensus follows the lenient position. One example where this problem arises was noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who describes how it was common in Baghdad for merchants to display their wares in the hallways of synagogues. If a person was in the hallway of such a synagogue, he needed to ensure that the non-Jewish merchant was not standing in between him and the sanctuary. Another situation where this could arise is an airport. If ten men find an area to pray, and someone joins their Minyan from a distance, he may not answer unless he ensures that no gentiles come in between him and the Minyan. This could arise also when a person hosts a catered event in his home, and a Minyan is formed in the living room. If someone wishes to participate in the Minyan from the kitchen, he must ensure that non-Jewish workers are not standing in between him and the Minyan. Some Poskim place a very significant limitation on this entire Halacha, maintaining that it applies only if the person can see the "Tinuf" or the non-Jew in between him and the Minyan. But if, for example, a person lives near a synagogue, and he hears the prayers through the window, then he may respond even if there is "Tinuf" or a gentile in between. This is the view taken by the Gaon of Vilna (1720-1797) and by Rav Shlomo Zurafa (Algeria, 1785-1859). Although others seem to disagree with this ruling, it is accepted as Halacha by Hacham Ovadia Yosef, in Yehaveh Da'at, and by his son, Hacham David Yosef, in Halacha Berura. This Halacha becomes relevant in the case of a person who hears a live broadcast of a prayer service. Some congregations arrange a livestream of the Tefila for the benefit of those who are unable to attend due to health reasons, or for those in remote areas without a Minyan. The accepted Halacha is that although one cannot fulfill his obligation to recite a text – such as the reading of Megilat Ester on Purim – by listening via telephone or some other communication system, one can respond to Berachot, Kaddish and Nakdishach if he hears the recitation through a live broadcast. Quite obviously, there is "Tinuf" and gentiles in between the individual listening to a broadcast and the synagogue miles away where the prayers are being recited. Nevertheless, Hacham Ovadia ruled that one may respond, in light of the aforementioned ruling that everything in between may be disregarded if it cannot be seen. A Minyan may be formed even though non-Jews live in the same building, above the Minyan. Hacham Ovadia writes that there is no source whatsoever for the notion that the presence of gentiles above a Minyan obstructs the prayers from ascending to the heavens. Therefore, it is entirely permissible to pray on a ground floor even though gentiles are present above the Minyan. Summary: If a person hears Kaddish or Nakdishach from outside the area where the Minyan takes place, he may respond, unless there is "Tinuf" (filth) or a non-Jew in between him and the Minyan. If, however, the "Tinuf" or the gentile cannot be seen – such as if a person hears a Minyan from a window in his home – then he may respond. Therefore, a person who hears a Minyan via livestream may respond. A gentile's presence in the synagogue, or in the area where the Minyan is held, has no effect, and everyone in the room may respond.

If nine men are assembled in a room, and a tenth men is outside by the window, can this tenth men be counted so a Minyan can be formed? It is clear that the fellow outside cannot be counted if the window is closed. Even if the window is open but there are security bars running across the area of the window, the man cannot count toward the Minyan. Regarding the case of an open window, different views exist among the Poskim. The Bet Yosef cites Rabbenu Yeruham (1290-1350) as ruling that the fellow outside does not count toward the Minyan, unless he brings his head and the main part of the body through the window. This is the view accepted by the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820). The Bet Yosef then cites the more lenient ruling of Rav Yishak Abuhab (Spain, 14 th century) that it suffices for the person to put his head inside through the window for him to be counted toward the Minyan. Thirdly, the Bet Yosef cites the position of Rav Hai Gaon (Babylonia, 939-1038), brought by the Orhot Haim, that if the man outside "shows them his face" then he may be counted toward the Minyan. The Bet Yosef posits that these final two views actually are the same opinion, expressed in different words, though he is uncertain what this opinion is. It is possible, he writes, that Rav Hai Gaon agreed that the fellow outside must bring his head into the room through the window, but his position was not made clear in the citation in the Orhot Haim. Conversely, it is possible that Rav Yishak Abuhab agreed that it suffices for the person to merely show his face to the people inside, and does not actually have to bring his head through the window. A number of other Rishonim (the Radbaz and Rav Moshe Ibn Habib) ruled clearly that the individual must bring his head inside the room through the window in order to count toward the Minyan, perhaps giving us reason to assume that this was the view also of Rav Yishak Abuhab and Rav Hai Gaon. This question is debated by later Poskim. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) and the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) ruled leniently, that nine men in a room can form a Minyan with a tenth man outside a window if he faces them through the window. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in Mahazik Beracha, cites those who require the person to bring his head through the window, and then brings those who rule leniently, that it suffices for the tenth men outside to face the nine men inside. As for the final Halacha, although the Mishna Berura follows the lenient view, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) ruled stringently, that the person outside must bring his head inside the room to be counted. This is the position followed by Hacham David Yosef, in Halacha Berura, and this is the Halacha according to Sephardic practice. Summary: If nine men are in a room, and a tenth man is outside a window that is completely open, they can form a Minyan if the man outside brings his head inside through the window.

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #44) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Released as Podcast on December 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #PesukaiDezimra, #Psalms ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #44) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Released as Podcast on December 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #PesukaiDezimra, #Psalms ★ Support this podcast ★

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Rabbi Jonathan Rietti – a descendant of the Sephardic leader the Ben Ish Chai and son of the famous British actor Robert Rietti, known as ‘The Man of a Thousand Voices' and ‘King of the Dubbers' – received his rabbinical diploma from Gateshead Talmudical College, England, after which he helped establish the now flourishing Kollel in Gibraltar. Having received a master's in education, he has practiced for over thirty years as an educational consultant to parents of gifted children and those with ADD. With Montessori training, he has developed a curriculum which dovetails a Torah education with Montessori methodology. He has authored over two hundred lectures on topics including inner growth, health, parenting and Jewish identity, and draws upon his background in the film and advertising industries to entertain the listener while sharing powerful insights on love, happiness and ‘emotional intelligence. Rabbi Rietti founded Breakthrough Chinuch in 2009 with the goal of offering a “hands-on” curriculum to compliment the traditional Chinuch system for teachers, parents, schools, and homeschooling parents. https://www.breakthroughchinuch.com/Gems:It is critical to learn Chumash through the prefixes, suffixes, and shorashim (root) letters.Allow ample time for review of what your students are learning.If you don't learn sequentially from beginning to end based on actual skills, then there won't be a strong chance of covering ground and knowing what you learn. The first thing we as educators have to recognize is that we must observe the child first, and then we can educate according to their strengths. Once a child masters the shorashim, and prefixes, and suffixes commonly found in Tanach, it makes it much easier to learn.Children have the ability to figure things out for themselves.We are causing the wisdom that's already within the child to come out.The greatest teachers are ones who facilitate learning.A Rebbe has to have a lot of ways to reach his students.The Torah is written so that we ask questions, and the answers are in the Torah She'Be'al Peh (Oral Torah).When you know the Shorashim, prefixes and suffixes, you gain access to most of Bereishit.Find the strengths of the child and use that to teach any subject you want to teach.There needs to be constant back and forth in the classroom.Provide the skills and the connection to Torah.AmazonWe receive a small commission for any items purchased through my Amazon link.Buzzsprout - Let's get your podcast launched!Start for FREEParenting On PurposeThis course will help you better understand your child and build a deeper connection.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. Given the different views on this subject, Rav Bitan suggested that a Sepharadi who finds himself in this situation should answer by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen." This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. Given the different views on this subject, Rav Bitan suggested that a Sepharadi who finds himself in this situation should answer by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen." This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

Is the life of a Jew an individual journey with God or a communal one? What is being asked of the Jewish people right now? When your faith fractures, how do you find wholeness again in your relationship with God?A conversation with Dr. Mijal Bitton exploring faith in God, the current Jewish experience, Judaism not just as a religion but as a family, the significance of our ancestral bonds and the power and necessity of individual contributions to the collective Jewish narrative. Dr. Mijal Bitton is a spiritual leader, public intellectual, and sociologist. She serves as Scholar in Residence at the Maimonides Fund and Rosh Kehilla of the Downtown Minyan in New York City. A Visiting Researcher at NYU Wagner, she directed pioneering research on Sephardic and Mizrahi Jews in the United States.Mijal is an alumna of the Wexner Graduate Fellowship, a New Pluralist Field Builder, and a Sacks Scholar. She co-hosts the podcast Wondering Jews and shares weekly reflections on Jewish life, identity, and resilience in her Substack newsletter, Committed.Substack: https://mijal.substack.com/Podcast: https://open.spotify.com/show/1cU0NTHYQZOTARwuXTbpLU?si=uPmpMnd6RbycOuFli-N9SgWebsite & contact: mijalbitton.comInstagram: @mijalbitton * * * * * *To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.* * * * * *TIMESTAMPS:00:00 Introducing Mijal Bitton03:12 The Jewish Experience: Identity and Collective Responsibility05:56 Faith and Imperfection: Navigating Belief in Difficult Times08:48 Judaism Beyond Religion: A Family and Community12:04 The Interconnectedness of Faith and Peoplehood14:56 Finding Your Individual Path Within a Collective Identity17:48 The Role of My Ancestors in Shaping My Faith21:10 Hope vs. Optimism: A Jewish Perspective on Challenges23:53 The Joy of Being Jewish27:13 The Future of Judaism: A Vision for the World30:02 Fighting for Our Place: Political Mobilization and Community Engagement32:54 Personal Practices: Staying Centered Amidst Responsibilities36:10 Sephardic Heritage: A Unique Perspective on Tradition38:56 Closing Thoughts: Embracing Our Roles in the Jewish Community

Max Wolf Valerio is a trans man, and a mixed Blackfoot/Sephardic poet, performer, and writer. He has appeared in a number of documentaries, including the Max short in Monika Treut's Female Misbehavior. He featured in several feature films, including Unhung Heroes, in which he plays a pansexual artistic transman who dreams of exhibiting sculptures of his penis, and Gendernauts. Valerio's writing has been published in This Bridge Called My Back (pre-transition under his former name, Anita Valerio), This Bridge We Call Home, Male Lust: Pleasure, Power, and Transformation, Transgender Care, Body Alchemy, and The Phallus Palace.SealPress. “Max Wolf Valerio,” n.d. https://www.sealpress.com/contributor/max-wolf-valerio/.Max Wolf Valerio is an iconoclastic poet and writer, and a long-transitioned man of transsexual history. He identifies primarily as an individual although his ancestry is Northern European, American Indian (Blackfoot Confederacy- Blood/Kainai band) on his mother's side, and his father is Hispano from Northern New Mexico and descended from the Conversos and crypto-Jews of the Sephardic diaspora following the Expulsion. A chapbook Animal Magnetism (eg press) appeared in 1984. He read and performed his poems to music and in featured readings in San Francisco throughout the 70s and 80s at places like Intersection for the Arts, CoLab, Valencia Tool and Die, the San Francisco Art Institute, and The Marshall Weber Gallery (now ATA). Recent poetry includes: Exile: Vision Quest at the Edge of Identity--a long poem set to ambient music and excerpted in Yellow Medicine Review and made possible by a Native American Arts and Cultural Traditions Grants (NAACT) from the San Francisco Arts Commission; a collaboration with photographer and painter Dana Smith, Mission Mile Trilogy +1; poems in the anthology TROUBLING THE LINE: TRANS AND GENDERQUEER POETRY AND POETICS (Nightboat Books, 2013). His memoir, The Testosterone Files (Seal Press, 2006) was a Lambda Finalist for 2006. His latest book of poetry is THE CRIMINAL: THE INVISIBILITY OF PARALLEL FORCES (EOAGH Books, 2019).bookshop. “About,” n.d. https://bookshop.org/contributors/max-wolf-valerio.https://maxwolfvalerio.substack.com/

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #43) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 16, 2025, in Houston, Texas.Released as Podcast on December 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #PesukaiDezimra, #Psalms ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #43) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 16, 2025, in Houston, Texas.Released as Podcast on December 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #PesukaiDezimra, #Psalms ★ Support this podcast ★

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

In this episode of the Thriving Authors Podcast, it was such a joy to talk with authorMerav Fima and to celebrate her amazing collection of short stories that just came out. Late Blossoms is one of my favourite reads of the past year!I really think you'll be inspired to hear about her process of writing and editing these short stories, especially as a busy mom and a wife who is balancing a lot. Through it all, her joy for the writing process comes through so vividly.She shares:The moment that she knew she was going to be a writerWhat made her finally start taking herself seriously as a writer and writing consistentlyWhat it's like having characters as part of your life for so long before your final work is completeHow the short story form is so different from longer forms like memoir or novels, and the misconceptions around thatHer process for writing a story when she gets an idea and how she knows if it's meant to be a story as opposed to a longer pieceAbout Merav: Merav Fima is a writer, translator, and literary critic currently based in Melbourne, Australia. She is the author of the forthcoming Sephardic migration novel The Rose of Thirteen Petals and the Pomegranate Tree (Running Wild Press, 2026) and of the short story collection Late Blossoms (Vine Leaves Press, October 2025). She holds a Ph.D. in Creative Writing from Monash University and her work has appeared in anthologies and literary journals worldwide. Connect with her at meravfima.com and on IG @merav.fima>> And if you are an entrepreneur who wants to write and publish the book inside your heart, I'd love for you to join me in my free Facebook group Women Entrepreneurs Becoming Best Selling Authors. We discuss the podcast episodes, I host free challenges and you may even meet your new writing partner to swap pages with!

If there is one episode you listen to this season, let it be this one. It revolves around these questions: how do we heal the world? How do we practice love?Today, we're speaking with Hadar Cohen, an Arab Jewish scholar, mystic, and artist whose work focuses on multi-religious spirituality, politics, social issues, and community building. Hadar comes from a 10th-generation Jerusalem family with lineage roots in Syria, Kurdistan, Iraq, and Iran.Hadar's story is one that we don't often hear in the mainstream conversations in the Global North, because she comes from the Sephardic Jewish lineage: the branch of Judaism that originated in Spain at the time of Moorish Al Andalus, more closely related to the traditions of the Near East, rather than Europe.Become a Going Places member for as little as $6 a month. Visit our reimagined platform at goingplacesmedia.com to learn more.Going Places is an audience-supported platform. Become a member for as little as $6 a month and get the perks like getting on a group call with Yulia every month to ask questions, get advice, and be in community with each other.Visit us at goingplacesmedia.com to learn more.Thanks to our Founding Members: RISE Travel Institute, a nonprofit with a mission to create a more just and equitable world through travel educationRadostina Boseva, a film wedding photographer with an editorial flair based in San FranciscoWhat you'll learn in this episode:The Jewish mystical concept of tikkun olam, repairing the worldHow Judaism is rooted in social justiceWhat it means to be an Arab JewHow spirituality gives us the courage to face injusticeWhat Sephardic Jews have in common with their Muslim peersDifferences between Ashkenazi, Sephardic, and Mizrahi JewsThe erasure of Arab Jews from the region's historyWhat is Jewish anti-ZionismDebunking the myth of 'Arabs versus Jews'How Hadar uses her platform to heal the worldHadar's research in Andalusia and MoroccoWhat it was like growing up Syrian Arab Jew in JerusalemFeatured on the show:Follow @hadarcohen32 on InstagramListen to Hadar's podcast, Hadar's WebLearn more about Hadar's work on her websiteRead Hadar's writing on SubstackCheck out the Tikkun Olam episode on the On Being showWatch Edward Said's 1991 interviewGoing Places is a reader-supported platform. Get membership perks like a monthly group call with Yulia at goingplacesmedia.com!For more BTS of this podcast follow @goingplacesmedia on Instagram and check out

Mijal and Noam break down Jewish law (halacha) as a living legal system—tracing its path from Sinai to the Mishnah, Talmud, Maimonides, and the Shulchan Aruch. They explore how halacha is interpreted, how Sephardic and Ashkenazi traditions differ, the role of custom (minhag), and why debates across denominations shape Jewish life today. They share personal stories that reveal just how much they love Jewish law and how fun, engaging, and meaningful it can be. We're proud to be collaborating with Sefaria and The Simchat Torah Challenge, on this episode along with all the other episodes of our “In the Beginning” mini-series. Learn more about these two incredible organizations here: https://simchattorahchallenge.org/ https://www.sefaria.org/texts Get in touch at WonderingJews@unpacked.media and call us, 1-833-WON-Jews. Follow @unpackedmedia on Instagram and check out Unpacked on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. ------------ This podcast was brought to you by Unpacked, an OpenDor Media brand. For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold ⁠ ⁠Unpacking Israeli History⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

The Horn Signal is proudly brought to you by Bob Reeves Brass. Join hosts John Snell and Preston Shepard as they interview horn players around the world.  Today's episode features Audrey Flores, NYC freelancer and Broadway horn player. About Audrey: Audrey Flores is a freelancing horn player in New York City. She performs on a Patterson Hornworks Triple Horn. Audrey began playing as a substitute on The Lion King in 2012, and as solo horn on Aladdin in 2015, and held chairs in Tammy Faye in 2024 and Boop! The Musical in 2025. She is the horn player at Paper Mill Playhouse and has also played productions at the Westport Playhouse and at the Delaware Theatre Company. She can be heard on cast album recordings for Boop!, She Has Risen, an all-female concept album of Jesus Christ Superstar, and on the single tracks for Lempicka. Audrey also recorded a self-titled solo album in 2017. Audrey appeared as Principal Horn of the Princeton Symphony and the Reading Symphony during the 2023/2024 season. She was Acting Principal Horn of the Columbus Symphony Orchestra in Ohio for the 2017-2018 season. Audrey has also played with the New World Symphony, the Miami, the New Jersey Festival Orchestra, the Distinguished Concerts International Orchestra of New York, the Jerusalem Symphony, the American Ballet Theatre, the New York Philharmonic, the Mariinsky Orchestra, and the Orpheus Chamber Ensemble.  She was a musician in the Radio City Christmas Spectacular Orchestra in 2019, 2018, 2012 and 2011, and in the New York Spectacular in the summer of 2016.  She is also a proud member of Russ Anixter's Hippie Big Band in NYC, who recently produced its first album. She has also recorded for the 8-Bit Big Band, and is currently developing a new solo album which will celebrate Sephardic, Spanish, and Mexican music through horn and guitar. Audrey is a passionate advocate for musicians of color in the arts. In addition to mentoring and creating access for musicians of color in NYC through Musicians of Social Equity (MUSE) and Maestra Music, she has been a faculty member of Juilliard MAP since 2021, where she strives to give young underrepresented musicians any resource and benefit they might need to pursue the horn successfully and honestly.

In this gripping and deeply honest conversation, Shmelke Diamond opens up about his unlikely path—from a traditional Long Island Jewish upbringing to discovering Chabad as a teenager, navigating a lonely and self-taught journey into observance, and ultimately becoming a proud Satmar chasid. Shmelke shares powerful stories of identity, family tension, spiritual searching, and the moment he realized he had to choose between two worlds. He talks about the kindness that drew him into the Satmar community, his struggles with chronic illness, and how disability reshaped his understanding of purpose, humility, and faith. Whether you're religious, secular, curious, or anywhere in between, this episode is a raw and inspiring exploration of what it means to find yourself—and to stand by what you believe, even when the world pushes back. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________   ► Banana Blast Rentals   Bringing exciting entertainment for all your occasions. https://bananablasts.com https://wa.link/i4qlgh   _______________________________________   ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com _______________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________   ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ____________________________________   ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.   _______________________________________  

In this deeply personal conversation, Mendel Mintz shares his journey of growing up in Crown Heights with a lifelong physical disability, building a life of community impact, and finding unexpected love with his wife, Miriam, a beloved special educator from Baltimore born with dwarfism. He opens up about their dream of building a family through IVF, the joy of being on the brink of shlichus together, and the unimaginable tragedy of losing Miriam to an extremely rare complication at the very height of their lives. Mendel reflects with searing honesty on grief, walking out of the hospital alone, wrestling with faith, and what it means to keep showing up for Hashem with real questions and no easy answers. He also shares how he's turning pain into purpose through Miriam's Library and Learning Center, a new educational hub in Baltimore dedicated to the children and values she lived for.    To honor Miriam's legacy and help bring this life-changing project to reality, you can make a meaningful difference here: https://www.charidy.com/Miriam/mm   This episode is for anyone carrying loss, living with visible or invisible challenges, or searching for a way to transform heartbreak into a life of meaning.   This episode was made possible thanks to our sponsors:   ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Banana Blast Rentals   Bringing exciting entertainment for all your occasions.   https://bananablasts.com https://wa.link/i4qlgh   ____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________   ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________   ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________   ► Town Appliance   Visit the website or message them on WhatsApp   https://www.townappliance.com https://bit.ly/Townappliance_whatsapp    ______________________________________   ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________  

Noam Weissman and Mijal Bitton dive into the first national study of Sephardic and Mizrahi Jews in the United States — directed by Dr. Mijal Bitton at NYU in partnership with JIMENA (Jews Indigenous to the Middle East and North Africa). Mijal and Noam discuss a missing chapter in the American Jewish story. Through new research and personal reflection, they explore what Sephardic and Mizrahi experiences and communities reveal about Jewish identity, belonging and traditions. Here is a link to Mijal Bitton's study: Sephardic & Mizrahi Jews in the United States: Identities, Experiences, and Communities conducted at NYU . https://sephardicstudy.org/wp-content/uploads/2025/08/5.-Demographic-study_Understanding-Sephardic-and-Mizrahi-Identity.pdf Get in touch at our new email address: WonderingJews@unpacked.media and call us, 1-833-WON-Jews. Follow @unpackedmedia on Instagram and check out Unpacked on ⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠. ------------ This podcast was brought to you by Unpacked, an OpenDor Media brand. For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Unpacking Israeli History⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold 

In this extraordinary episode, Nachi Gordon sits down with Glenn Cohen — former chief psychologist of the Mossad, helicopter pilot, and trauma expert — for one of the most riveting conversations ever featured on Meaningful People. From rescuing soldiers in Lebanon to counseling hostages freed after October 7th, Glenn has witnessed the darkest sides of humanity — and the boundless strength of the human spirit. He shares powerful firsthand accounts from meeting newly released hostages, insights into Mossad's secret world, and the psychology of resilience that enables ordinary people to do the impossible. With candor and compassion, Glenn reveals how people survive the unimaginable — not by avoiding pain, but by growing from it. He explains the concept of post-traumatic growth, the coping tools that saved lives in captivity, and why he believes every person is capable of far more than they think. This is not just a story about Israel, trauma, or espionage — it's a masterclass in faith, courage, and the strength embedded in the Jewish soul. You can find more information at: www.glenn-cohen.com     This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Rentals of Distinction Looking for the perfect rental in Yerushalayim? Rentals of Distinctions is a company that cares and who you can trust.  www.Rentalsofdistinction.com  ____________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________

The Miracle After the Darkness – Michal Weinstein's Unbelievable Story When Michal Weinstein was just ten years old, her father — a respected diamond dealer and Israeli diplomat — vanished without a trace. For nearly two decades, her family lived in painful uncertainty, surrounded by rumors, fear, and unanswered questions. In this gripping episode, Michal opens up to Nachi Gordon about the shocking twists that followed: corruption at the highest levels, a decades-long mystery, and an unimaginable discovery that finally brought truth and closure 19 years later. From her childhood in Far Rockaway and the day her father disappeared, to the miraculous moment his body was found and the profound faith that carried her through it all — Michal's story is one of resilience, justice, and divine providence. This isn't just a true crime story — it's a testament to faith, family, and the power of never giving up hope. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Rentals of Distinction Looking for the perfect rental in Yerushalayim? Rentals of Distinctions is a company that cares and who you can trust.  www.Rentalsofdistinction.com  ____________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.

In this Prayer Podcast episode, Rabbi Wolbe explores Kaddish's wisdom, recited after the Korbanot section in morning prayers and at all transition points. He outlines five types (Half (Chatzi), Full (Shaleim), Mourner's (Yasom), Rabbi's/Siyum and Burial), their purposes (e.g., sanctifying Hashem's name, elevating souls), and Aramaic origins (e.g., angel-proof, elevative). Talmudic stories (e.g., Rabbi Yossi and Elijah) illustrate Kaddish's mercy-evoking power, recited seven times daily (Psalms 119:164). It bridges spiritual worlds, counters evil, and requires a minyan (10 adults) as a davar shebekedusha, Holy Endeavor. Customs like standing vary (Ashkenaz vs. Sephardic), but unity is key. The episode previews Pesukei D'Zimra._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #40) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 28, 2025, in Houston, Texas.Released as Podcast on October 30, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #Faith, #DivineProvidence, #GlorifyingGod, #Unity ★ Support this podcast ★

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the section of Hodu should be recited in the morning immediately following the Korbanot section, which discusses the sacrifices offered each day in the Bet Ha'mikdash. King David established the reading of Hodu during the offering of the daily Tamid sacrifice, and so, in commemoration, we should recite Hodu immediately after we speak of this sacrifice. Furthermore, the Ben Ish Hai writes, the declaration of "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" should be made soon after the recitation of Hodu. Therefore, if somebody recited the sections of Korbanot and Hodu at home, and then comes to the synagogue, he should repeat Hodu so he can juxtapose this recitation to the pronouncement of "Hashem Melech…" Our custom is to recite Hodu before Baruch She'amar, but the custom among many Ashkenazim is to recite Baruch She'amar first, before Hodu. This sequence is indeed found in a number of ancient Ashkenazic texts of the Siddur. The Maharam Shick (Hungary, 1807-1879) went so far as to say that one who recites Hodu before Baruch She'amar does not fulfill the obligation of Pesukeh De'zimra. He explained that the verses of Hodu express praise for Hashem, which is the function of Pesukeh De'zimra, and so they must be included within the framework of Pesukeh De'zimra, which begins with Baruch She'amar. Later Rabbis disputed this strict position, noting that the Arizal taught that Hodu should be recited before Baruch She'amar. Moreover, even the Ashkenazim recite the chapter of "Aromimcha Hashem Ki Dilitani" before Baruch She'amar, even though that chapter, like Hodu, expresses praise to Hashem. And, several Rishonim wrote explicitly that one should proceed directly from Baruch She'amar to the series of "Haleluya" chapters of Tehillim, such that Hodu must be recited beforehand. Of course, every community should follow the custom that they've received from their forebears. The Arizal taught that every community has its own "gate" through which its prayers ascend to the heavens, and so each community should strictly adhere to its customs. Significantly, however, Hacham Ovadia Yosef cites the Hida (Rav Haim Yosef David Azulai, 1724-1806) as stating that prayers that follow the Sephardic custom ascend through all the "gates," and thus an Ashkenazi who wishes to adopt the Sephardic prayer customs may do so. This is evidenced by none other than the Arizal himself, who was an Ashkenazi but decided to adopt the customs of prayer followed by the Sepharadim. Similarly, Rav Natan Adler (Germany, 1741-1800) brought a Rabbi from Turkey to teach him the Sephardic tradition of prayer because he wanted to adopt those customs. Therefore, Hacham Ovadia writes, an Ashkenazi may switch to the Sephardic prayer customs, but a Sephardi may not adopt the Ashkenazic prayer customs. Accordingly, Hacham Ovadia ruled that if a Sephardi prays in an Ashkenazic Minyan, he should not serve as Hazan, as this would require him to recite Baruch She'amar before Hodu. Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) maintained that a Sephardi may lead the services according to Ashkenazic custom, but Hacham Ovadia disagreed, and stated that a Sephardi must adhere to the Sephardic custom of reciting Baruch She'amar only after Hodu. If a Sepharadi mistakenly recited Baruch She'amar without first reciting Hodu, and he realized his mistake after completing Baruch She'amar, then he should recite Hodu at that point. This was the ruling of Hacham Ben Sion, and Hacham Ovadia would presumably agree that after the fact, if a person already recited Baruch She'amar, then he can and should still recite Hodu. Summary: Sephardic practice is to recite Hodu before Baruch She'amar, whereas many Ashkenazim have the custom to recite Hodu only after Baruch She'amar. A Sepharadi praying in an Ashkenazic Minyan must adhere to Sephardic practice, and so he should not serve as Hazan, as this would compel him to reverse the order in accordance with Ashkenazic practice. However, if a Sepharadi mistakenly recited Baruch She'amar first, he recites Hodu afterward.

In this Meaningful People episode, financial advisor Moshe Alpert and community advocate Shmuly Hartstein unpack why many frum “middle‑class” families earning $200–300K still feel underwater—tuition that rivals a salary, yom tov and camp costs, seminary and simcha expectations, and the quiet creep of credit‑card debt. They debate income‑based tuition and communal funding versus personal responsibility, and share practical moves: make a real plan, build a budget, ask for a raise or start a side hustle, prioritize local schools in tzedakah, consider lower‑cost simchas or out‑of‑town living, and protect your family with insurance and a will. A candid, solutions‑oriented conversation about money, values, and making frum life sustainable. Moshe Alpert is a Financial Advisor at Ceremian Financial and author of the book ‘Frum Financial Planning: The Easy-to-Read Money Guide for the Orthodox Jewish Community'. https://a.co/d/hsRZrEe and Ceremian.com    Shmuel Hartstein is the founder of Bsefer Chayim, an organization that promotes signing up for Life Insurance in our community. https://www.bseferchayim.org/  This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ► Touro   Lander College for Men/Beis Medrash L'Talmud offers a unique blend of rigorous Torah study and strong academics, providing students with both spiritual growth and professional preparation. With devoted rebbeim, supportive faculty, and access to Touro's graduate and professional programs, students can pursue over 20 majors and pre-professional tracks — including medicine, law, business, and technology — while maintaining their Jewish values. Highlights include the Medical Honors Pathway with New York Medical College, personalized support services, and an exceptional record of graduate school acceptances. Prospective students are invited to attend the Open House on November 9 to learn more. Visit http://www.lcm.touro.edu/openhouse    ______________________________________ ►  Ketubah - Free Shipping with Code MPP25! At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. Use code MPP25 for free shipping! https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.

Each morning, after the recitation of Hodu, we recite the 30 th chapter of Tehillim, which begins "Mizmor Shir Hanukat Ha'bayit Le'David." Sephardic practice is to omit this introductory verse, and to begin with the next verse – "Aromimcha Hashem Ki Dilitani…" The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught about the importance of reciting this chapter each morning as part of the prayer service, though it is found already in earlier Siddurim, from the late 15 th century. After this recitation, we arrive at a particularly important point of the morning service – the declaration of "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" ("Hashem is King, Hashem has reigned, Hashem will reign for all eternity"). This declaration appears nowhere in Tanach, but is a composite of phrases from three different verses. The phrase "Hashem Melech" is taken from a verse in Tehillim (10:16) – "Hashem Melech Olam Va'ed, Abedu Goyim Me'arso." The source of the phrase "Hashem Malach" is a later chapter in Tehillim (97), which begins, "Hashem Malach, Ge'ut Labesh." Finally, "Hashem Yimloch Le'olam Va'ed" appears at the conclusion of Az Yashir, the song of praise which Beneh Yisrael sang after the miracle of the splitting of the sea (Shemot 15:18). The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Rome, 13 th century) cites Rabbenu Binyamin as explaining the custom to make this pronouncement in the morning based on the Midrash's description of the angels' daily praise of G-d. Each morning, the Midrash states, one angel stands in the center of the heavens and declares, "Hashem Melech…" whereupon all the other angels repeat this pronouncement. In commemoration, here in our world, too, the Hazzan makes this declaration in the synagogue, followed by the rest of the congregation. We stand for this recitation because the angels are always in a standing position. Some communities had the practice of proclaiming "Hashem Melech" only on Shabbat, but already the Bet Yosef (Maran Rav Yosef Karo, author of the Shulhan Aruch) observes the custom in his time to recite "Hashem Melech" each morning. This is, indeed, the common custom today. The proclamation of "Hashem Melech" is followed by the recitation of the 67 th chapter of Tehillim – "La'menase'ah Bi'nginot Mizmor Shir." This is an especially significant chapter of Tehillim, and the Arizal taught that this recitation has the power to protect a person throughout the day and bring great prosperity. It is customary to write this chapter of Tehillim in the shape of a Menorah and to hang it in the synagogue. The Rokeah (Rav Eliezer of Worms, Germany, c. 1176-1238) taught that a synagogue which has this chapter on the Aron is guaranteed protection.

In this heartfelt and eye-opening conversation, veteran shadchan Adina Reich traces the evolution of the shidduch system — from handwritten index cards to WhatsApp chats — and reflects on the hopes, heartbreak, and faith that define it. She opens up about the challenges singles and parents face, the emotional toll on shadchanim, and her groundbreaking new initiative, The Shidduch Lounge, designed to bring back organic, Torah-centered connections. With humor, honesty, and compassion, Adina offers both an insider's view of the shidduch world and a vision for how it can heal. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ► Touro   Lander College for Men/Beis Medrash L'Talmud offers a unique blend of rigorous Torah study and strong academics, providing students with both spiritual growth and professional preparation. With devoted rebbeim, supportive faculty, and access to Touro's graduate and professional programs, students can pursue over 20 majors and pre-professional tracks — including medicine, law, business, and technology — while maintaining their Jewish values. Highlights include the Medical Honors Pathway with New York Medical College, personalized support services, and an exceptional record of graduate school acceptances. Prospective students are invited to attend the Open House on November 9 to learn more. Visit http://www.lcm.touro.edu/openhouse    ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.  

According to Sephardic custom, one who remained awake throughout the night must recite Birkot Ha'Torah after the point of Alot Ha'shahar (daybreak), and should not learn Torah once this point arrives before reciting the blessings. (Different customs exist among Ashkenazim regarding the recitation of Birkot Ha'shahar in the morning after remaining awake throughout the night, as some do not recite the blessings, whereas others do. The Mishna Berura advises one to try to listen to the recitation of Birkot Ha'Torah by somebody who had slept during the night. Sepharadim, however, recite the blessings in this case.) The Shulhan Aruch maintained that the point of Alot Ha'shahar is 72 halachic minutes before sunrise. The Vilna Gaon (1720-1797), however, disagreed, and held that this occurs already 90 halachic minutes before sunrise. Due to this difference of opinion, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) ruled that if somebody learns throughout the night – as is customary on the night of Shabuot, for example – he must stop learning 90 halachic minutes before sunrise, and refrain from learning until the point of Alot Ha'shahar according to the Shulhan Aruch's opinion. He should then recite Birkot Ha'Torah and resume his learning. Since learning Torah is not allowed before reciting Birkot Ha'Torah once Alot Ha'shahar arrives, and one should not recite Birkot Ha'Torah before Alot Ha'shahar, one should desist from learning during the period when it is uncertain whether the point of Alot Ha'shahar had arrived. One cannot yet recite Birkot Ha'Torah, out of concern for the position of the Shulhan Aruch, but one cannot yet learn Torah, due to the ruling of the Vilna Gaon. Hacham Ovadia Yosef, however, disagrees, and maintains that a person who remains awake throughout the night may follow the view of the Shulhan Aruch and continue learning Torah until 72 minutes before Alot Ha'shahar. He should then recite Birkot Ha'Torah and resume his learning. Moreover, Hacham Ovadia ruled that if one does not know when Alot Ha'shahar occurs, he may continue learning until he knows for certain that Alot Ha'shahar has arrived, and then recite Birkot Ha'Torah at that point. Hacham Ovadia added that one specifically should not find somebody who had slept during the night and listen to his recitation of Birkot Ha'Torah, because it is preferable to perform a Misva oneself than to discharge one's obligation by listening to another person's recitation ("Misva Bo Yoter Mi'bi'shluho"). Summary: According to Sephardic practice, one who remained awake throughout the night must recite Birkot Ha'Torah at the point of Alot Ha'shahar (daybreak), and he may not learn Torah from that point until he recites Birkot Ha'Torah. We follow the view of the Shulhan Aruch, that Alot Ha'shahar occurs 72 halachic minutes before sunrise. One who does not know when Alot Ha'shahar may continue learning until he knows for certain that Alot Ha'shahar has arrived and then recite Birkot Ha'Torah at that point.

Josh Foer and Rabbi Charlie Schwartz set out to create a new kind of Jewish space, one that would be welcoming, thought-provoking, delicious, and even cool. The result is Lehrhaus — a Jewish tavern and house of learning. This week Dan visits Lehrhaus in Somerville, Massachusetts, where he takes a tour of their “magical Jewish objects,” checks out the room where they host events on everything from religious texts to the secret Jewish history of punk music, and, of course, digs into their food and drink. The menu — fashioned after a page of Talmud — tells a story of the global Jewish experience, from fish and chips (perhaps a Sephardic contribution to British cuisine) to a cocktail based on the Jewish neighborhood in Kolkata.The Sporkful production team includes Dan Pashman, Emma Morgenstern, Andres O'Hara, Kameel Stanley, and Jared O'Connell. Publishing by Shantel Holder. Special thanks to Codi Fischer.Right now, Sporkful listeners can get three months free of the SiriusXM app by going to siriusxm.com/sporkful. Get all your favorite podcasts, more than 200 ad-free music channels curated by genre and era, and live sports coverage with the SiriusXM app. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.